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ahsh-l3p2in2q3c2.xml
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<?xml version="1.0" encoding="UTF-8"?><?xml-model href="https://raw.githubusercontent.com/lombardpress/lombardpress-schema/master/src/out/critical.rng" type="application/xml" schematypens="http://relaxng.org/ns/structure/1.0"?><?xml-model href="https://raw.githubusercontent.com/lombardpress/lombardpress-schema/master/src/out/critical.rng" type="application/xml" schematypens="http://purl.oclc.org/dsdl/schematron"?><TEI xmlns="http://www.tei-c.org/ns/1.0">
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<title>III, P. 2, Inq. 2, Q. 3, C. 2</title>
<author ref="#AlexanderOfHales">Alexander of Hales</author>
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<name xml:id="JW">Jeffrey C. Witt</name>
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<title>III, P. 2, Inq. 2, Q. 3, C. 2</title>
<date when="2017-10-16">October 16, 2017</date>
</edition>
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<publicationStmt>
<authority><ref target="https://www.earlyfranciscans.com">ERC Project 714427: Authority and Innovation in Early Franciscan Thought</ref></authority>
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<witness xml:id="Qd" n="quaracchi1948d">Quaracchi 1948, Volume 4</witness>
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<div xml:id="ahsh-l3p2in2q3c2">
<head xml:id="ahsh-l3p2in2q3c2-Hd1e102">III, P. 2, Inq. 2, Q. 3, C. 2</head>
<head xml:id="ahsh-l3p2in2q3c2-Hd1e105" type="question-title">UTRUM LEX NATURALIS SIT MUTABILIS.</head>
<p xml:id="ahsh-l3p2in2q3c2-d1e108">
<lb ed="#Qd"/>Secundo quaeritur de modo essendi legem na<lb ed="#Qd"/>turalem
quantum ad mandata<!--a-->. Er quaeritur
<lb ed="#Qd"/>utrum sit mutabilis quantum ad praecepta iuris
<lb ed="#Qd"/>naturalis.
</p>
<p xml:id="ahsh-l3p2in2q3c2-d1e119">
<lb ed="#Qd"/>Ad quod sic: a. in <title>Decretis</title> habetur, dist. 5<!--b1-->,
<lb ed="#Qd"/>quod naturale ius, ab exordio rationalis creaturae
<lb ed="#Qd"/>incipiens, manet immobile, per hoc volens assi<lb ed="#Qd"/>gnare
differentiam eius ad legem scriptam. Ergo ius
<lb ed="#Qd"/>naturale quantum ad sua praecepta immobile est<!--c-->.
</p>
<p xml:id="ahsh-l3p2in2q3c2-d1e132">
<lb ed="#Qd"/>b. Secunda ratio. In eadem<!--d--> dist. 5<!--2-->:
<cit>
<quote xml:id="ahsh-l3p2in2q3c2-Qd1e138" source="http://scta.info/resource/gd-p1d5-d1e109">Naturale
<lb ed="#Qd"/>ius coepit<!--e--> ab exordio rationalis creaturae; nam
<lb ed="#Qd"/>nec variatur tempore, sed<!--f--> immutabile manet</quote>
<bibl>
<ref target="http://scta.info/resource/gd-p1d5-d1e109">Gratian, Decretum, d. 5</ref>
</bibl>
</cit>.
</p>
<p xml:id="ahsh-l3p2in2q3c2-d1e154">
<lb ed="#Qd"/>c. Tertia ratio. Lex posita ab aliquo, manente
<lb ed="#Qd"/>voluntate positoris et illo cui imposita est, semper
<lb ed="#Qd"/>dicitur manere. Ergo, cum maneat Voluntas po<lb ed="#Qd"/>nentis
legem naturalem et maneat rationalis crea<lb ed="#Qd"/>tura
cui imposita est, et ipsa lex naturalis manet
<lb ed="#Qd"/>immutabilis.
</p>
<p xml:id="ahsh-l3p2in2q3c2-d1e170">
<lb ed="#Qd"/>Ad oppositum: 1. <name>Isidorus</name>, IV <title>Etymologia<lb ed="#Qd"/>rum</title><!--3-->:
<quote xml:id="ahsh-l3p2in2q3c2-Qd1e176">Ius naturale commune est omni nationi</quote>;
<lb ed="#Qd"/>hoc iure <quote xml:id="ahsh-l3p2in2q3c2-Qd1e181">communis est omnis possessio et om<lb ed="#Qd"/>nium<!--g-->
una libertas</quote>. Si ergo sanctio ista mu<lb ed="#Qd"/>tata
est, ita ut modo<!--h--> iure sit aliquid proprium,
<lb ed="#Qd"/>patet quod mutabilis est lex naturae quantum
<lb ed="#Qd"/>ad suas sanctiones et mandata.
</p>
<p xml:id="ahsh-l3p2in2q3c2-d1e194">
<cb ed="#Q" n="b"/>
<lb ed="#Qd"/>2. Secunda ratio. <name>Ierem.</name> 3, 20: <quote>Sed<!--i--> quo modo
<lb ed="#Qd"/>si contemnat mulier</quote>, <title>Glossa</title><!--5-->: <quote xml:id="ahsh-l3p2in2q3c2-Qd1e200">Videns eam ser<lb ed="#Qd"/>vire
libidini suae, et in se mutatam legem na<lb ed="#Qd"/>turae,
per quam quondam<!--k--> viro suo subiecta
<lb ed="#Qd"/>iuerat</quote>. Si mutata est lex naturae<!--l-->, ergo est
<lb ed="#Qd"/>mutabilis.
</p>
<p xml:id="ahsh-l3p2in2q3c2-d1e212">
<lb ed="#Qd"/>3. Tertia ratio. <title>Eccli.</title> 17, 9: <quote>Addidit eis disci<lb ed="#Qd"/>plinam
et legem vitae</quote>, <title>Glossa</title><!--5-->: <quote xml:id="ahsh-l3p2in2q3c2-Qd1e218">Legem lit<lb ed="#Qd"/>terae<!--m-->
quantum ad correctionem legis naturalis
<lb ed="#Qd"/>scribi voluit</quote>. Lex ergo naturalis corrigibilis<!--n-->
<lb ed="#Qd"/>est; ergo et mutabilis, quia omne corrigibile<!--o-->
<lb ed="#Qd"/>mutabile est.
</p>
<p xml:id="ahsh-l3p2in2q3c2-d1e230">
<lb ed="#Qd"/>4. Quarta ratio. Tempore Lamech, qui primus
<lb ed="#Qd"/>habuit plures uxores<!--6-->, fuit peccatum<!--p--> habere plu<lb ed="#Qd"/>res
uxores<!--q-->; unde dicit <title>Glossa</title><!--7--> ibi quod con<lb ed="#Qd"/>tra
legem <quote xml:id="ahsh-l3p2in2q3c2-Qd1e240">et naturam adulterium commisit</quote>.
<lb ed="#Qd"/>Post vero non fuit istud peccatum; unde Iacob
<lb ed="#Qd"/>plures habuit uxores<!--r8--> sine peccato, et dicit <name>Au<lb ed="#Qd"/>gustinus</name><!--9-->
quod peccatum non erat, quando
<lb ed="#Qd"/>mos erat; et hoc secundum ius naturale; ergo
<lb ed="#Qd"/>praecepta iuris naturalis mutata sunt.
</p>
<p xml:id="ahsh-l3p2in2q3c2-d1e255">
<lb ed="#Qd"/>5. Item, in <title>Decretis</title>, dist. 8<!--10-->:
<cit>
<quote xml:id="ahsh-l3p2in2q3c2-Qd1e261" source="http://scta.info/resource/gd-p1d8-d1e109">Differt ius natu<lb ed="#Qd"/>rale
a consuetudine. Nam<!--s--> iure naturali omnia
<lb ed="#Qd"/>sunt communia omnibus, iure<!--t--> vero consuetu<lb ed="#Qd"/>dinis
et constitutionis<!--u--> hoc meum est, illud vero
<lb ed="#Qd"/>alterius</quote>
<bibl>
<ref target="http://scta.info/resource/gd-p1d8-d1e109">Gratian, Decretum, D. 8</ref>
</bibl>
</cit>.
Si<!--v--> primum mutatum est, ergo etc.
</p>
<p xml:id="ahsh-l3p2in2q3c2-d1e281">
<lb ed="#Qd"/>6. Sexta ratio. In <title>Decretis</title>, dist. 1<!--1-->: <quote xml:id="ahsh-l3p2in2q3c2-Qd1e285">Ius na<lb ed="#Qd"/>turale
est quod in Lege et in Evangelio conti<lb ed="#Qd"/>netur</quote>.
Si ergo in Lege continentur multa iura
<lb ed="#Qd"/>mutabilia, ius naturale est mutabile.
</p>
<p xml:id="ahsh-l3p2in2q3c2-d1e295">
<lb ed="#Qd"/>Solutio: Dicendum quod opinio quorumdam<!--2-->
<lb ed="#Qd"/>est quod in lege naturali quaedam<!--a--> sunt sicut
<lb ed="#Qd"/>praecepta et prohibitiones, ut <mentioned>fac aliis<!--b--> quod
<lb ed="#Qd"/>tibi vis fieri, et non facias aliis quod tibi non
<lb ed="#Qd"/>vis fieri</mentioned>; quaedam autem<!--c--> sicut demonstrationes,
<lb ed="#Qd"/>ut omnia esse communia omnibus. Et differt de<lb ed="#Qd"/>monstratio
legis naturalis a praeceptis sicut con<lb ed="#Qd"/>silium
a praeceptis<!--d-->; unde demonstratio ibi ac<lb ed="#Qd"/>cipitur
Ioco consilii. Dicunt ergo<!--e--> quod quantum
<lb ed="#Qd"/>ad praecepta et prohibitiones immutabilis est lex
<lb ed="#Qd"/>naturalis, sed quantum ad demonstrationes est
<lb ed="#Qd"/>mutabilis, quia demonstrationes non sunt prae<lb ed="#Qd"/>cepta
nec prohibitiones legis naturalis, sed solum
<lb ed="#Qd"/>demonstrationes, ad quas anima non tenetur sicut
<lb ed="#Qd"/>nec ad consilium, nisi tempore necessitatis.
</p>
<p xml:id="ahsh-l3p2in2q3c2-d1e330">
<lb ed="#Qd"/>Aliter autem est dicendum, secundum<!--f--> <name>B. Au<lb ed="#Qd"/>gustinum</name>,
in libro <title>Confessionum</title><!--3-->, quod sicut
<lb ed="#Qd"/>videmus quod medicina est ars immutabilis, ta<lb ed="#Qd"/>men
medicus quandoque mutat praecepta lan<lb ed="#Qd"/>guentibus,
et! tamen ratio praecepti artis<!--h--> in se
<lb ed="#Qd"/>est immutabilis<!--i-->, nec venit mutatio ista ex parte
<lb ed="#Qd"/>artis, sed ex parte alia, scilicet eius cui mini<lb ed="#Qd"/>stratur<!--k-->
ex arte, ita lex naturalis immutabilis est
<lb ed="#Qd"/>quantum ad rationem suorum praeceptorum et
<lb ed="#Qd"/>sanctionum, non tamen quantum ad observantiam
<lb ed="#Qd"/>omnium sanctionum, sicut medicina.
</p>
<p xml:id="ahsh-l3p2in2q3c2-d1e356">
<lb ed="#Qd"/>[Ad obiectu]: 1. Ad primam ergo rationem,
<lb ed="#Qd"/>quae ostendit quod sit mutabilis in se, dicendum'
<lb ed="#Qd"/>quod iure naturali essent omnia communia et
<lb ed="#Qd"/>omnium una libertas, hoc fuit ante peccatum;
<lb ed="#Qd"/>post peccatum quaedam sunt quibusdam pro<lb ed="#Qd"/>pria,
et haec duo sunt per legem naturalem. Sicut
<lb ed="#Qd"/>enim ars medicinae dictat<!--m--> vinum esse sanum
<lb ed="#Qd"/>et eadem ars negat vinum aegro, ita eadem lex
<lb ed="#Qd"/>naturalis dicet quod sanae naturae omnia sunt
<lb ed="#Qd"/>communia et quod ita debet esse, et tamen eam<lb ed="#Qd"/>dem<!--n-->
dabit naturae aegrae proprietatem; nec mu<lb ed="#Qd"/>tatur
propter hoc quantum ad rationem sanctionis,
<lb ed="#Qd"/>immo eadem ratio, quae dictat omnia esse cum<lb ed="#Qd"/>munia
in natura bene instituta, dictat aliqua esse
<lb ed="#Qd"/>propria in natura destituta<!--o--> per peccatum. Et sic
<lb ed="#Qd"/>solum est mutatio quantum ad observantiam<!--p-->
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>sanctionum et effectuum et non<!--a--> quantum ad ra<lb ed="#Qd"/>tiones
ipsorum.
</p>
<p xml:id="ahsh-l3p2in2q3c2-d1e400">
<lb ed="#Qd"/>2. Ad secundam rationem dicendum quod
<lb ed="#Qd"/>non intendit dicere <title>Glossa</title> illa legem mutari
<lb ed="#Qd"/>simpliciter, sed solum in uxore illa quantum ad
<lb ed="#Qd"/>effectum quem habet in illa, et hoc propter<!--b--> in<lb ed="#Qd"/>terpositionem
culpae inter animam et Deum, sicut
<lb ed="#Qd"/>sol dicitur mutari in nobis vel quoad nos, quando
<lb ed="#Qd"/>non habet effectum in nobis<!--c-->.
</p>
<p xml:id="ahsh-l3p2in2q3c2-d1e418">
<lb ed="#Qd"/>3. Ad tertium dicendum quod correctio quae<lb ed="#Qd"/>dam
ponit Vitium, quaedam vero supplementum.
<lb ed="#Qd"/>Non dicitur ergo<!--d--> lex naturalis correcta per le<lb ed="#Qd"/>gem
litterae<!--e--> quantum ad aliquod vitium, quia
<lb ed="#Qd"/>haec correctio ponit mutabilitatem, sed solum
<lb ed="#Qd"/>quantum ad supplementum<!--f-->, et hoc non ponit
<lb ed="#Qd"/>mutabilitatem. Lex enim naturalis dictabat in ge<lb ed="#Qd"/>nerali,
sicut patet cum dicit <mentioned>non facias alii</mentioned><!--h--> etc.
<lb ed="#Qd"/>Sub hac autem<!--i--> generalitate comprehenduntur
<lb ed="#Qd"/>multa particularia, ut <quote>non occidas, non falsum
<lb ed="#Qd"/>testimonium dices</quote><!--4--> etc. Lex autem litterae expli<lb ed="#Qd"/>cat
ista particularia; unde scripta est ad cor<lb ed="#Qd"/>rectionem
supplementi et non vitii.
</p>
<p xml:id="ahsh-l3p2in2q3c2-d1e450">
<lb ed="#Qd"/>4. Ad quartam de bigamo dicendum quod,
<lb ed="#Qd"/>si effectus mutatur, non tamen ratio legis. Lex
<lb ed="#Qd"/>enim naturalis respicit illum cui fit, et<!--k--> ex hoc
<lb ed="#Qd"/>venit mutatio ista quod<!--l--> communia sunt propria.
<lb ed="#Qd"/>Item, respicit ipsum Deum, cuius auctoritate
<lb ed="#Qd"/>fertur, et secundum hoc dictat<!--m--> in mandato in<lb ed="#Qd"/>ferioris
semper quod ipse qui supra legem est.
<lb ed="#Qd"/>scilicet Deus, possit mutare legem; unde nun<lb ed="#Qd"/>quam
auctoritas superioris excipitur. Et propter
<lb ed="#Qd"/>hoc nunquam dictavit lex naturalis quod solum
<lb ed="#Qd"/>una esset unius, quin exciperetur ab hoc<!--n--> dic<lb ed="#Qd"/>tamine
auctoritas superioris. Quod autem <name>Iacob</name>
<lb ed="#Qd"/>plures habuit<!--o-->, hoc fuit auctoritate et voluntate
<lb ed="#Qd"/>Dei, et ideo non fuit contra dictamen legis.
</p>
<p xml:id="ahsh-l3p2in2q3c2-d1e483">
<lb ed="#Qd"/>5. Ex dictis patet solutio quintae rationis.
</p>
<p xml:id="ahsh-l3p2in2q3c2-d1e488">
<lb ed="#Qd"/>6. Ad sextam rationem respondet<!--p--> <name>Gra<lb ed="#Qd"/>tianus</name>,
in <title>Decretis</title><!--5-->, dicens quod in Lege <quote xml:id="ahsh-l3p2in2q3c2-Qd1e494">quae<lb ed="#Qd"/>dam
sunt moralia, quaedam autem<!--q--> mystica:
<lb ed="#Qd"/>moralia quantum ad litteram ad ius naturale re<lb ed="#Qd"/>ducuntur</quote>.
Quod ergo dicitur quod in Lege mu<lb ed="#Qd"/>tatio
est iacta, hoc est verum quantum ad<!--r--> cae<lb ed="#Qd"/>rimonalia,
et non quantum ad moralia quantum
<lb ed="#Qd"/>ad litteram nec quantum ad mystica, hoc est
<lb ed="#Qd"/>quantum ad sensum spiritualem.
</p>
</div>
</body>
</text>
</TEI>